ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥: Not by reading (books), but through Understanding, is the Mystery Realized. (sggs 148).

Since the Gurbani is BRAHM VICHAAR and the Way of the Gurbani is the Way of UNDERSTANDING (Soojh Boojh: ਸੂਝ ਬੂਝ), it has no room for dogma, or Karamkaand (rituals), or Pakhand-Baazee, or show off spirituality, or superficial religiosity, or counting beads (ਮਾਲਾ ਫੇਰਨੀ), or Pilgrimages – Teerath Yaatraa, or Bhekh (ਭੇਖ-religious robes), or pretending, or trickery…

The Way of the Gurbani is so pure that not only materiality but even the desire for liberation (Mukti) is given up!

As we know it, Baabaa Nanak did not have any embodied being as his Guroo.

However, during his life, apparently he came across many who called themselves teachers, Sant, Yogi, ascetics, scholars, clergymen, etc.

Baabaa Nanak found them worldly or materialistic people.

By looking at their bodies, their external appearance or garbs, you could not call them worldly or materialistic.

However when Baabaa Nanak looked at their minds, he found them to be more worldly than the so-called worldly people. He found them to be more materialistic than the so-called materialists. He could not see Dharma blossoming, anywhere.

He found them full of Bikaar (desires, etc. — hope to attain paradise, heaven, eternal gratification in the afterlife, to get desires fulfilled here and in the other world…).

In other words, Baabaa Nanak found their materialism perfumed with the flavor of spiritualism (fraud). Thus, he found their outer religious garbs and spiritualism to be a deception.

It is as if one has anointed a dog with sandalwood. The dog remains a dog; fragrance of sandalwood can only deceive fools!

ਕੁਤੇ ਚੰਦਨੁ ਲਾਈਐ ਭੀ ਸੋ ਕੁਤੀ ਧਾਤੁ ॥: (You) may apply sandalwood to a dog, but its real existence (essence, reality, nature…) will still be of a dog (sggs 143).

Or, it is as if one has anointed a donkey with sandalwood. The donkey remains a donkey; fragrance of sandalwood can only deceive fools!

ਚੰਦਨ ਲੇਪ ਹੋਤ ਦੇਹ ਕਉ ਸੁਖੁ ਗਰਧਭ ਭਸਮ ਸੰਗੀਤਿ ॥: (A donkey’s) body may be anointed with sandalwood, but the donkey still loves to roll in the ash (sggs 673).

Or, it is as if on a cow dung heap one has sprayed some perfume. The cow dung (“ਗੋਬਰੁ”) remains cow dung; perfume can only deceive fools!

ਗੋਬਰੁ ਜੂਠਾ ਚਉਕਾ ਜੂਠਾ ਜੂਠੀ ਦੀਨੀ ਕਾਰਾ ॥: gobaru joothaa… (sggs 1195).

Baabaa Nanak was not fooled by any of these “Thugs of Baanaaras” (“ਬਾਨਾਰਸਿ ਕੇ ਠਗ”). He could see through and through. He boldly said if Bikaar (desire, etc.) is there than you are a materialist and you are worldly (i.e., Manmukh, Saakat, Mayadhaaree…)!

When Baabaa Nanak said that these so-called religious people are all worldly, materialists, or Bikaaree (full of desires, etc.), of course the Pandits, Brahmins, Yogis, Qazis, Mullahs, etc., were angry. So angry that they turned against him and tried to discredit him.

ਨਾ ਓਇ ਜੋਗੀ ਨਾ ਓਇ ਜੰਗਮ ਨਾ ਓਇ ਕਾਜੀ ਮੁੰਲਾ ॥ ਦਯਿ ਵਿਗੋਏ ਫਿਰਹਿ ਵਿਗੁਤੇ ਫਿਟਾ ਵਤੈ ਗਲਾ ॥: They are not Yogis, and they are not Jangams, and they are not Qazis or Mullahs. Lost (separated…) from the Merciful (Lord), they wander around in sad plight, and their entire band is disdainful (sggs 149-150).

Simply put: A dog is dog even if pasted with sandalwood! Or a donkey is just a donkey whether loaded with gold, anointed with sandalwood, or loaded with Granth!

Similarly, without understanding the Gurbani’s Way, everything else is useless. This is the Gurbani’s edict (ਫੈਸਲਾ).

ਬੇਦ ਪੁਰਾਨ ਪੜੇ ਕਾ ਕਿਆ ਗੁਨੁ ਖਰ ਚੰਦਨ ਜਸ ਭਾਰਾ ॥: (O pandit!) What is the use of reading the Vedas and the Puraanas? It is like loading a donkey with sandalwood (If Mool is not understood…). (sggs 1102).

It should be noted that understanding the Way of the Gurbani is inclusive of living it in daily life (implementation, practice, application, Gurmukh Lifestyle, ਅਮਲ). Because, without living it in daily life, understanding remains deficient.

Now, let’s turn our attention to the present-day state in Gurdwaras. For example, just listen to Ardaas (prayer) being performed by the present-day band of Pujaaree-Group (ਪੁਜਾਰੀ ਲਾਣਾ, Bhais, Ragis, Deraavaad Sant, Kathaakaars, Parchaaraks, etc.) in any Gurdwara around the world — you can’t help noticing that it is full of material demands and desires; totally contrary to the Way of the Gurbani, which reminds us:

If Baabaa Nanak were to come into this world today, what would he say after seeing what goes on in Gurdwaras in his name and in the name of the Gurbani and religion; and how the present-day band of Pujaaree-Group in alliance with the Gurdwara committees knowingly mislead people into the way of Maya (ਗੋਲਕ, ਚੌਧਰ, Golak, power, privilege, name fame, Karamkaand or rituals, Bharam or doubt, turning the Gurbani and SGGS into idol worshiping instead of UNDERSTANDING it (and living it, ਅਮਲ)…!!

It is interesting to see that in Gurbani we clearly come across these words
1..ਗੁਰੂ
2..ਗੁਰੁ and
3..ਗੁਰ
These are three distinct Noun words. We are required to understand the true n correct reference meanings of these three words then only we can move ahead.
Further what is the significance of these words ,there seems to be some important inter relationship between these three words that we should find out.This inter relation ship is well clarified in Gurbani but we have to recognize,understand n accept this.

CS ji ,
I may bring to your kind notice that Guru Bani word is very much there within SGGS ji .The point is how we understand the word Guru .( This word Guru is with matra of Aukad under its last letter R not with Matra of Dulakad as we generally understand)

In fact we should wriye important Gurbany words in Gurmukhi script also along with Roman Script for more clear understanding.
This is my suggestion only.

Thank jio- I agree we should write Gurmukhi and roman; interestingly, Guru Bani – enshrines and illuminates as Bani Guru (ਬਾਣੀ ਗੁਰੂ) , not as Guru Bani – [ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ] Reference is ਗੁਰੁ ਬਾਣੀ or ਗੁਰ ਬਾਣੀ probably no where illuminates as ਗੁਰੂ ਬਾਣੀ. I further agree with you about “how we understand the word Guru” is very very important.

Vir jio – Im sorry that was a typing error “Gurubani with Gurbani” I could not edit /fix the post immediately. It is the same as you and Vir T Singh ji understanding – learning Gurbani from Gurbani, understanding Gurbani by reflecting, researching from Gurbani only. Thanks for picking it -;). Appreciated.

From Gurbaanee one can find that there are many ways to remain in union with THE ULTIMATE LORD thru NAAMu/NAAMAA,
A Quote is worth consideration. as “Jagat Jalundaa Rakh Le AApnee Kirpaa Dhaari Jitu Duaare Ubare Tite Leho Ubaar and still “Satiguru Sukh Vekhaaleyaa Sachaa Sabadu Beechaar”
Thus one needs to churn Sachaa Sabadu only n only.

“Simran” simply is to constantly (“Saas Saas”) remember this undestanding (Soojh-Boojh) and live it in daily life! What’ the use if we are not going live this Wisdom? But, one cannot live it without first understanding it!

I think a Sikh has to find all the answers from Guru Granth Sahib (Khoj shabad mein leh) and then live by the learnings/teachings (Sikhi Kamaani). You said very well that recitation is not simran, contemplation and living the understanding in simran, as we have to live each moment in according to this simran in every breath.

It would be interesting to stay at 99% during collective learning, because that likely leaves a room for “Direct Learning From the Guru” and also opportunity to practicing, experimenting, exploring, actually conducting the task before finally arrive at the insight/ a decision. What this likely means – in our current scenario actually doing Waheguru Naam Japu with Bhavni ( earnest submission to the Source of all knowledges to guide to the righteousness) to dis/agree with this practice/ ritual. One never knows what is in store and at what level of journey one might be -to get complete blessings of the Guru with Gurbani reflections through opening Gurubani with Gurbani.

We are fortunate and thankful to the Guru, for bringing us together and guiding us to continue learning and reflecting on Gurbani with each others’ participation jio. Thank you so much Puninder Singh Bhatia jio for your insights and luv for the Gurbani.

Dear Puninder Singh ji.
In context of your message my views are as under
1…In Gurbaanee there is no such message to tell for the repetition of the word “Wahguroo” We can always say this for this is a word of praise for Guroo for the reason that Guroo is giving us NAAMu .For such a gift from Guroo this is the most appropriate word to praise Guroo as Wahguroo.

2..In Gurbaanee if you critically understand there are clear messages for JUP and or SIMRAN of HARiNAAMu and or RAAM NAAMu
.And HARiNAAMu or RAAM NAAMu are only A SINGLE WORD being refered as SABADu.

WHY REPETITION….In my views NAAMu is reference for SABADu (A SINGLE WORD) which is uniformly and Homogeniously existing all over This existence is in the form of WAVES with no START,MID or END so by repetition only ones mind can remain tuned to such NAAMu
SIMRAN is a state of MUN where it remains tuned with NAAMu 24 by 7 and such a state can occur thru repetition I think so there is some significance of repetition.
Further NAAM SIMRAN as envisaged by Guroo Nanak ji is clear from a Quote as “JUP MUN SATiNAAMu SADAA SATiNAAMu”
Further we come across as HARiNAAMu/RAAM NAAMu /HARiRAAM NAAMu or SATiNAAMu or even Gurmati RAAM NAAMu In my views these are all SAME SINGLE WORD refered to as SABADu.
Therefore knowledge of SABADu is the crux of getting true understanding of NAAMu as envisaged in SGGS ji.

First one has to decide if one agrees with the Gurbani edict when it says:
• ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਭਏ ਬੇਤਾਲੇ ॥੬॥: Without understanding, people become beast (-nature) and demon ||6|| (sggs 224).
• ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥: Not by reading (books), but through Understanding, is the Mystery Realized. (sggs 148).
• ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥: Listening to the Gurmat (Shabad-Giaan, Teaching of the Gurbani, etc.), (if) no Spiritual Wisdom (understanding of the Spiritual Life…) wells up within; (then it would be) like a beast (routinely) filling its belly (sggs 685).

In Gurbaanee there is no such message to tell for the repetition of the word “Wahguroo”.

“Simran” simply is to constantly (“Saas Saas”) remember this undestanding (Soojh-Boojh) and live it in daily life! What’ the use if we are not going live this Wisdom? But, one cannot live it without first understanding it!

One can see how one is living with repetition of breath . A Quote as “SAAS SAAS SIMRAu GOBIND MUN ANTAR KEE UTARE CHIND” points to such a state of repetition with NAAMu(HARi and/or RAAM)
I agree with CS ji for what is termed as mechanical repetition

T Singh ji,
My question is this:
Is Waheguru Jaap (as majority of sikhs believe is best way of naam simran) is going to help one become one with Naam. If yes, then I am very curious to find how Guru Granth Sahib points this out.

Dear Prakash Singh Ji,
I am not against repetition and yes you are right everything is based on repetition. We bathe daily, brush daily and do Nitnem daily. But, Nitnem is a conversation, a message, a thought, a veechar of our Guru, which if understood and contemplated can really change one’s thought process. The thought process will make this human do better deeds (karams), because its all about karams. But Sikhs are now being preached that “Waheguru” word recitation is going to give you all that Gurbani talks about. Is this true? If yes, can one word change our behavior? It is true meditation (focusing on one word) makes one’s lighter, because state of thoughtlessness is a good exercise for the brain, but that is it, its an exercise. It’s not going to clean up one’s thoughts. Is Simran – a recitation? a repitition? in Gurmat?
As far as I have understood, Guru Nanank’s naam simran (recitation of Gurbani and contemplation) is:
6) living a true life (performing pious deeds), which is only possible when:
5) there is divine love in our heart, which will come through:
4) realization, which will come through:
3) understanding of Naam, which will come through:
2) understanding of Gurbani and living according to Gurbani, which will happen only:
1) when we will read and start finding all answers from Gurbani only.

(How to become a doctor will be not found in Gurbani, but becoming a doctor with love for humanity is the message a doctor will take from Gurbani…. and that will influence the doctor to do Pious Deeds or perform his duty diligently on Dharamsaal – earth)

People are giving so much importance to one word recitation, that it has now become more important than their Nitnem. This kind of thnking can be Sant-mat, Dera-mat, Jog-mat, but doesn’t sound like Gur-mat.

My words might be blunt and straight, but my idea is to become Sikh and live as Guru wants a Sikh to live.
Bhul Chuk di Maafi!

Please allow me to share a slightly different perspective – if we write in punjabi langauge something that is close and phonetically equivalent to “Mechanical Repetition” it seem the phrase becomes : ਮੈ ਕਿਆ ਨ ਇਕਲੇ + ਰਹੇ ਪਤਿ ਇਸ ਸੰਗ ( I am not saying alone- You are with me as a companion, challenge seems to be identifying who is saying, how and what ) That brings me to a interesting concluding point to ponder -what is termed as mechanical repetition, with little mindfulness becomes Co-Awareness of the Waho !! Companion that dwells along ( sada ang sange)( kehto parto sunto aek0). Positivity is subtle and hidden in every thing – only to be rediscovered. I think Sikh seeks and rediscover, this is veechar./ reflective researching -:)

Dear Charan Singh Ji, in all honesty I am unable to understand what you meant up there.

But let me try: – Did you mean that if we repeat the word and become mindful while the repetition process then Wahe-Guru (Wonderous Lord) becomes part of our thoughts, he actually becomes our companion in everything we do?

Is the phrase you used above from Gurbani? – ਮੈ ਕਿਆ ਨ ਇਕਲੇ + ਰਹੇ ਪਤਿ ਇਸ ਸੰਗ ( I am not saying alone- You are with me as a companion), if yes, please state the ang, would love to read the full shabad.

Bhai Sahib ji- we may agree that Gurmat is all about inquiry into the being through reflections ( Vichar) research(Khoj) and measurement (Tol). Please allow me to clarify with an reference from Gurbani: ਕਹਤਉ ਪੜਤਉ ਸੁਣਤਉ ਏਕ ॥ (Ank 685) This triggers an inquiry….the question to answer is who is speaking, reading, listening? and how? further, how these three functionalities ( listening, speaking, reading) could be ( performed by) One Only ? this will likely help exploring several layers to discover the meaning and this will intensifying the research from Gurbani through reflection and analysis in the right direction, Gurkirpa. please disregard everything else what I have said in my post.

If we cant transliterate the gurbaanee words in ROMAN SCRIPT as SIMILAR as in Gurmukhi script then how can we get correct understanding of Gurbaanee messages .-just not possible.

Second point is knowing the correct starting reference for understanding of Gurbaanee ..This is very important n so far no consideration is given to such a reference .

In my opinion if starting reference is correct then one would find that Gurbaanee can be understood as Guroo is speaking in SGGs ji. With wrong reference of understanding we are always going to draw different meanings and remain inconclusive.

This is a very good blog. I am new to this site and loving the reading of blogs and articles.
One thing disheartens me a lot that when Gurbani says hundreds of time that a Sikh should comtemplate/understand, practice and himself become a truth, then why almost every other kathakaar or kirtani preaches mechanical repetition of the word Waheguru and call it Naam Simran?

Guru Nanak’s Naam Simran is truthful living based on positive vichar (thoughts) not on mechanical repetition in order to be nir-vichar (thoughtlessness), which is rather a yogic practice not Gurmat.

Pardon me for miss spelling T Singh jio in earlier post. Is there any way I can go and edit my earlier submitted posts

If it’s my name, please don’t worry. My name is not important at all.
But If you want to edit something else, there are two ways to do: (1) write an email with your edit using the “contact” feature. I will be glad to update your comment in the backend; (2) or just write another post indicating changes to the previous post.

Gurkirpa – that seems a great start jio. Can we add a new page for this working group /sangat – that can start with the transliteration of “Retd Advocate Harbans Singh Doabia, of Sukhmani sahib” that prakash s bagga ji has found close to maintaining the sanctity of the Gurbani. We can build from there. T singh may please suggest accordingly.

I fully agree with the Sangat. Why not to collaborate to address this issue. I find some nice transliteration examples on the Gurbani blog done by T Singh Jio that are appreciated and measure well on prakash s bagga jio’s vision too.

Translitration of gurmukhi in roman may be required but this translitration should not change the basic forms of gurmukhi words as written in SGGS ji.
This should not be a difficult task but this is must. Today what translitration we have is absolutely not conforming to gurmukhi words as written in SGGS ji . Although this has been done even by our learned Sikh personalities staying abroad and these personalities do no pay any attention for maintaining the correct forms of gurmukhi words in a simple way which is possible
i am familiar with a translitration by Retd Advocate Harbans Singh Doabia, of Sukhmani sahib . If any one goes thru this translitration one would find how the forms of gurmukhi words have been maintained in roman script and that too in most simple way.
There should be strong will to do this. I find this lacking among sikhs for reasons unknown.

Here is another challenge for us jio – Should Sikhs continue with the transliteration / Romanization of Gurbani as produced during colonial times or work collectively to develop a standarized transliteration of Gurbani that appreciates the beauty and profoundness of Gurbani and respects what manifests and illuminates the Guru. These colonial legacies of spellings are continued in the post colonial times as well. However, with Sikhs spreading globally, how appropriate it is to collectively work on these projects to Globally share with the World – What Sikhi is

Should there be a dictionary of Gurbani or Should Larivaar GuRoo Saroop be the Core Inspiration for finding meanings/ Gurbani Reflections? The advantage of later seems, learner learns directly from the GuRoo.

Should there be a dictionary of Gurbani or All inspirations, meanings, reflections, references should come from within the Gurbani such as GuR NaNK’s Patti Likhi and other similar resources as enshrine and illuminate the GuRoo

In SGGS ji there are words from different languages of that time and thus there is great need of A DICTIONARY (Alphabetcal) of words in SGGS ji with their Meanings ,Context in Gurbaane along with their grammar.
This way it would be rather easy to get the understanding of gurbaanee messages and there would be uniformity in understanding
of all .
This is only a suggestion..because our and coming generations are not familiar with the proper meanings of gurbaanee words.

Dear Nikki Ji,
There is a wonderful promise in Gurbani, which is worth trying. The awareness of this verse has done wonders in my life for many years ‘ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਇ ਜਿ ਆਵੈ ਤੁਧੁ ਆਹਿ’ – I consider its understanding as ‘Gurparsad’ to me. Kindly contemplate on Gurbani with total faith in Guru and Waheguru – the doors of wisdom and guidance shall open as to what you need to do in life. However, the first step will give up your own houmai/ego and put Waheguru in the driving seat:-
ਤਿਥੈ ਤੂ ਸਮਰਥੁ ਜਿਥੈ ਕੋਇ ਨਾਹਿ ॥ ਓਥੈ ਤੇਰੀ ਰਖ ਅਗਨੀ ਉਦਰ ਮਾਹਿ ॥ ਸੁਣਿ ਕੈ ਜਮ ਕੇ ਦੂਤ ਨਾਇ ਤੇਰੈ ਛਡਿ ਜਾਹਿ ॥ ਭਉਜਲੁ ਬਿਖਮੁ ਅਸਗਾਹੁ ਗੁਰ ਸਬਦੀ ਪਾਰਿ ਪਾਹਿ ॥ ਜਿਨ ਕਉ ਲਗੀ ਪਿਆਸ ਅੰਮ੍ਰਿਤੁ ਸੇਇ ਖਾਹਿ ॥ ਕਲਿ ਮਹਿ ਏਹੋ ਪੁੰਨੁ ਗੁਣ ਗੋਵਿੰਦ ਗਾਹਿ ॥ ਸਭਸੈ ਨੋ ਕਿਰਪਾਲੁ ਸਮ੍ਹ੍ਹਾਲੇ ਸਾਹਿ ਸਾਹਿ ॥ ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਇ ਜਿ ਆਵੈ ਤੁਧੁ ਆਹਿ ॥੯॥: Where You are, Waheguru, there is no one else. There, in the fire of the mother’s womb, You protected us.Hearing Your Name, all sort of ignorance runs away. The terrifying, treacherous, impassible world-ocean is crossed over, through the Word of the Guru’s Shabad. Those who feel thirst for You, take in Your Ambrosial Nectar. This is the only act of goodness in this Dark Age of Kali Yuga, to sing the Glorious Praises of the Lord of the Universe. He is Merciful to all; He sustains us with each and every breath.Those who come to You with love and faith are never turned away empty-handed. ||9|| (Raag Raamkali M. 5, GGS. 962-1).
in addition, a daily Ardas asking for Gurmat (sumatt) and divine guidance helps removes one’s dubidha/bharam with Waheguru’s grace as blessings.

Gurbaanee understanding is a journey with THE WORD GUROO…
One should make THE WORD GuROO as ones True Teacher and see how one is being guided for the understanding of Gurbaanee.The results are JUST AMAZING to say GuROO as Wah GuROO.

I think it is important to know the correct and true reference for gurbaanee understanding. If our reference of understanding is not correct we may never get the true envisaged meanings og gurbaanee messages.
In my opinion and observation the true reference of understanding gurbaanee is BRAHM itself. We must know what is BRAHM and how its contemplation is to be proceeded as gurbaanee is all BRAHM VICHAAR only.
So from within gurbaanee we must undertake of journey of understanding gurbaanee in reference of BRAHM as STARTING POINT.

Dear TP Singh Ji,
Thank you for the post – extremely insightful as always.
I am struggling with something related to my future. I believe that my purpose us to serve others through medicine. And so I work hard to get accepted into medicine and become a physician. My conscience I believe has been directing me on this path as I never feel the need to give up and keep working toward it. However, I also believe that our conscience is where God lives which also further indicates to me that God also wants me to pursue this path.
Now I find it struggling to understand that we should be desire less when my intuition constantly echoes at me to pursue this path and serve others. I am wondering how I should understand my intuition in light of the teaching in Gurbani as you have discussed in this insightful post.
I would really appreciate your cooments – please advise.

Congratulations!
Selflessly serving people is a noble cause. Working selflessly for others is working for God. Working selfishly for oneself is bondage (Maya).

However, I also believe that our conscience is where God lives which also further indicates to me that God also wants me to pursue this path.

The Gurbani teaches us to LIVE IN THE WORLD BUT NOT OF IT!!

In other words, The Gurbani indicates that the real freedom is inner renunciation. This is the state of truthful living or “Truth in action”, in which one is detached or unselfish. It is self-effacement, wherein one sees the same One Mool (Source, Jot, Reality…) in all. So liberated, one is active outwardly, but within he is peaceful, serene and unattached. Because mentally he feels he is doing nothing. He is in full control of his mind and things he is engaged in. He lives in the midst of all, and yet detached from all. Once so free, there is no more illusion of being finite and empirical. It’s like standing in a fire without getting burnt! Here are a few verses from the Gurbani:
• ਸਭ ਕੈ ਮਧਿ ਸਗਲ ਤੇ ਉਦਾਸ ॥: Live in the midst of all, and yet detached from all (sggs 296).
• ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥: Remaining pure in the midst of the worldly filth — this is the way to attain Yoga (sggs 730).
• ਵਿਚਹੁ ਆਪੁ ਮੁਆ ਤਿਥੈ ਮੋਹੁ ਨ ਮਾਇਆ ॥: When selfishness and conceit (false “I”) are eradicated from within, then there is no attachment to Maya (sggs 121).

Just another thought I wanted to share.
It is very difficult for me to remain detached yet completely absorbed in my work. I think the difference is doing our best to achieve something (money, praise) versus doing our best because it is our Karma and remain as detached as possible from any expectation of results, while having genuine faith in God and do our Karma because it is His will – rest we leave up to Him. Sometimes it seems to me that doing our work is one way in which God helps us become detached from desires of achieving something (or fear of not doing well enough; both manifestations of Maya perhaps).

I apologize if this understanding is incomplete or incorrect as I am only a beginner (and perhaps will always be), please feel free to correct me.

Once again, I really appreciate your support and selfless service in fact in sharing your reflections – this is a great educational/reflective resource for many of us out there.

The majority of us, if not all, are beginners.
I certainly am a beginner, learning along with everybody.
We all are learners. That’s what the name Sikh essentially means – a learner, a student…

Our lives are interwoven with the thread of Divine Love. It is this Divine Presence within that brings harmony between souls. As such, the influence of our daily “Soch” (thinking) spreads in ever-widening circles. As our lives are interwoven (“Sabh Gobind Hai Sabh Gobind Hai”), we can each draw the needed strength from this all-pervading Divine Presence within to help each other Spiritually, so that ultimately we all can realize the Truth.

Veerji everyone has different understanding and it depends on our inner hunger. Ragi’s, Bhai ji (with respect because they do seva of SGGS) all are same like other public we can’t blame any person. In a class teacher gives lecture to all student in same way, but some gets 20%, some gets 50% and some gets 90%. It all depends on at which level our understanding is. Yes, we all need to analyze our day to day life according to gurbani to elevate our-self. If we have something then we can deliver. If we are empty we can’t deliver. e.g. If some have satisfaction, love, guru’s wisdom then he can give to others satisfaction, love and guru’s wisdom. But we didn’t gain pure guru’s wisdom, so when someone try to deliver, he or she add his/her wisdom which is full of ego and unable to deliver guru’s message as is. So the solution is, try to elevate our self first and try to elevate other by attaching with SGGS and do ardaas for other’s to elevate, because everything is by God from God to whom we can blame.

As you wrote, the Sikh clergy class is succeeding in their alliances with management to convert Gurdwara programs into Brahamanic practices just like they were prevalent before Guru Nanak. The Gurdwara programs are restricted to only singing and recitations without Vichaar. If there is any vichaar, it is only by illiterate clergy class and not by learned religious scholars. All of this is similar to what was prevalent before Guru Nanak. Guru ji introduced a major change in the religious practices by promoting vichaar to replace all rituals. But, alas, we are reverting back to pre-Gurus’ times.